Thrown into this world
Heidegger asked one of the most important philosophical questions, why there is being and not so much “non-being”. He asked the question of Being (or later written as ‘Beyng’) starting from the analysis of Dasein: there are things, there are natural laws, we are thrown, cast into this world, and we did not have a choice with regard to our existence (the family, the land, the folk, … we are thrown into). Now, the way one regulates this life, this Being-with-Others is of great importance.
Our ‘fallen’ nature
Our Being-with-Others is defined by an important concept: the falling of Dasein. This falling of Dasein” is what Heidegger (B&T, p. 219) regards as “a basic kind of Being which belongs to everydayness”. Whether we like it or not, we are “absorbed” by ‘the they’ (das Man), and this has the character of a Being-lost. As Heidegger explains the Dasein has in the first instance “fallen away from itself as an authentic potentiality for Being its Self, and has fallen into the ‘world'” (Heidegger, p. 220). This particular position entails that one is absorbed by Being-with-one-another, and although this in itself is a basic existential condition, the fact that ‘the they’ is “guided by idle talk, curiosity and ambiguity”, Dasein has lost its authenticity and has become “inauthentic”.
Simply put: the fact that one is ‘unconsciously’ part of today’s mass actually means that one has given up asking questions about one’s existence, one’s surroundings, one’s folk & its sacred traditions. And thus modern man gave up his inner search for an authentic potentiality for he is absorbed by the everyday world and he lives like a somnabulist. His life is being led by ‘the (modern) world and its temptations. The “fear of missing out” is a modern characteristic that defines one’s fallen nature. The modern world has so much to offer and one is always afraid of missing new experiences. Experiences which are mostly shallow and cheap. There are people that need to travel all the way and ‘see’ the world. These ‘experiences’ are only superficial and do not enricht one as a human being. Sincere meetings with men and women from you town or city are far more meaningful. Talks about metapolitics, about how the modern lifestyle is ruining everthing are far more important. Modern man just likes to surrender to mere and meaningless talk, gossip & brainless curiosity provoked by social media, the ‘news’, and so on. All managment tactics by the hegemonic system to put one asleep, and to turn one into a so-called ‘team player’. Inauthenticity “amounts to a quite distinctive kind of Being-in-the-world – the kind which is completely fascinated by ‘the world’ and by the Dasein-with of Others in the ‘they'” (Heidegger, p. 220).
A higher primal status versus the earthliness of the Sacred
Heidegger stresses that he does not see this fallenness of Dasein “as a ‘fall’ from a purer and higher ‘primal status’. “Not only do we lack any experience of this ontologically, but ontologically we lack the possibilities or clues for interpreting it.” (Heidegger, p. 220) this is important as it rules out any metaphysical connotation of a higher world, or the vision that our Being-here is some kind of a punishment, a ‘lower’ state of Being. Heidegger most clearly starts from our earthly existence, our Being-here-on-Earth. Heidegger denounces the ‘productionist metaphysics’ which turned Being into a proces, into ‘work’. This kind of metaphysics started after the pre-socratic philosophers and lead to monotheism and science: both turn Being into a manageable product and both promise a bright and better future. Christianity for instance emphasizes ‘the fall (into a world of sin)’ while science and rationalism combat the fall into obscurity and darkness.
From an acephalic point of view we interpret our “fallen” nature as our present spiritual state of Being: since monotheism has fought against the pagan and Greek feeling of awe & astonishment, of natural and cosmic worship, our attitude towards Eorthe, the body and the material has changed. All of the sudden this has become a prison, and this has been most accurately described by the gnostic sects. Although they were heretical and had antinomian principles and actions, the gnostics as a whole regard the material and materialism as a prison from which the pneuma needs to be liberated in order to attain spiritual purity again. The gnostic’s Demiurg created Eorthe and this forms our prison guarded by Archons. Instead, we need to enjoy the beauty of the cosmic, the hidden/acausal energies of Nature and the Dionysian play of the pagan gods. Together with the Acéphalic and dark Gods, the pagan gods are connected with the Cosmic and the Numinous. They are not creator-gods or law-giving gods that should be feared and obeyed.
A re-connection with the Numinous
In contrast with the gnostics one should not strive for a better spiritual world beyond this one; a world which the gnostic believed that it was not contamintated by the flesh. Let us not be mistaken: the flesh & the material world do matter as, from a Bataillean point of view, a sinister energy pervades the flesh and connects us with the cosmic. This is the power of the Sacred, of the Left Hand Path Sacred. The body is not corrupt, and is in itself not fallen for we are all part of Mother Eorthe, and we should worship her. Our body is a Temple in which the pneuma resides and it actually fuels our actions. The pneuma is our ensurance that we are connected with the Numinous that surrounds us.
Heidegger is therefore not a gnostic, as he does not disapprove of the material life which is an essenital trait of the gnostic whether they were ascetic or licentious. The body for Heidegger is existentially marked by its finiteness, our Sein-zum-Tode. Our thrownness is not a condemnation, but an existential fact and our finitude is something we have to deal with. Death rituals are part of life and a celebration of the Life cycle that moves like a Sun Wheel. Monotheism and science on the other hand have always meddled with our our mortality and this is directly linked with their emphasis on our so-called ‘central human’ role on Eorthe and their belief in immortality.
The Nietzschean ‘Death of God’ does not mean that the World is suddenly devoid of the Sacred, but it actually emphasizes the Sacrality of Nature (Das Heilige, Heidegger), of the Cosmic as a whole instead of focussing on one godhead. All life is an organic process of birth and death, and a Pagan attitude accepts this mortality as part of this cycle, as part of the Eternal Return: after Ragnarokr Baelder returns from the underworld, and rises again as the White God, as son of Odin. Tbis is not simply a resurrection, the way monotheism has interpreted the resurrection of Christ, but a symbolic and Religious event that shows the UR-connexion with the Eternal Return of the Cosmic. The Pagan Gods are part of the Cosmic, and so were our forefathers, before christianization took its ‘tole’.
Therefore, our throwness on Eorthe, our connexion with the Cosmic, is something that should be celebrated, that should be remembered through the rituals that were handed down to us. Our historicity ensures this bond. Our culture, our community, our Heimat are all organically linked, and together with our bodies, our material Being they form one whole as an emanation of Das Heilige.
The existential Struggle
Underneath the mortality of the material there is this continuity which has been given several names: Das Heilige, the Sacred, the Numinous, … We should not long to return to a fabled ‘primordial’ state; they way monotheism or even science instruct us to do. They aim to install a sort of permanent feeling of lack, a pessimistic feeling that we are in dire need of wholesomeness. This ‘wholesomeness’ is described in bibles, in scientific theories, but these are false and re-inforce the fallen nature of das Man. Imortality is being promised in order to mislead the crowd and keep them busy.
Instead, we must face this fallen nature and struggle against it. The Alchemical Opus demands that we should always aim for authenticity by looking into our Souls and by confronting the challenges put forward by the Prima Materia. Far too easily one blindly accepts the ideologies of the hegemonic discourses. That is why we must search for the spiritual inter-connectivity with our Heimat, our folk, the Völkish unconscious, our natural surroundings and thus expand our individual consciousness. Such a Being-with-Others is superior to being part of the mindless crowd. Together with the finiteness of our Western tribes we must accept our Being-zum-Tode, for then and only then we show our true and honourful humility.
We must accept that one’s ‘personal’ survival is subservient to the historicity of one’s community, and the greater Destiny of the tribes of the West. Instead of being drawn into the curiosity and the idle talk of the masses, one must live fatefully. Let is be clear: “our fates have already been guided in advance, in our Being with one another in the same world and in our resoluteness for definite possibilities” (Heidegger 436). If one chooses to remain ‘fallen’, to lead an inauthentic life, one chooses the easy way out. It is up to us to be aware of the trap of leading an inauthentic life and to support other comrades during their Struggle for the Alchemical transformation of the West.